Question: What if a person finds a goal in life that constantly inspires him?

Answer: That is a different matter! Then he lives for this goal; it is what he exists for. But he must create; create means to bring something useful and new into the world.

Question: What do you mean by that?

Answer: Improving relationships between people is the most important thing. What else could there be?

Question: And then he feels that he is alive and can go on living indefinitely?

Answer: Yes. Because he truly brings something good and new into the world through that.

Question: Perhaps we will now find a cure for aging. And does this prolong his life?

Answer: It does not merely prolong his life; it makes him immortal. In other words, it places him above humanity, because he is constantly thinking about it.

Question: So he is above life?

Answer: Above life, of course.

Question: Is this what is called aging with dignity?

Answer: Yes. And everyone can do this.

Question: Does he age in the process, or not?

Answer: Physiologically, of course, he ages. But everything he does, his entire spirit, remains in people.
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From KabTV’s “News with Dr. Michael Laitman,” 8/17/26

The Shechina is in exile. She weeps because we do not pay attention to her and do not feel her. She is like a mother who agrees to any connection with her child whether he is good or bad. Her nature commands her and compels her to behave this way.

The Creator established His stance from the outset:  He is “Good and does good,” both to the good and to the bad. He loves everyone, and by this, He reveals a kind of weakness. He needs a covenant of union between us.

A question arises: “How much do I need this covenant?” On the other hand, the Creator sets the condition that an agreement is possible only if we are connected to one another. That is, I cannot come and demand that He help me with everything I might want without establishing some kind of connection with Him.

This means that the Creator’s help must depend on how much I myself depend on Him and am connected with Him, on the measure of our mutual connection.

In other words, I cannot ask Him to help me steal or kill if this is against His will and contradicts what He has established as the condition of our connection. I can ask only for what is equally desirable to Him and to me.

It turns out that a person can make an agreement only in order to preserve a particular spiritual degree, where he is already in the intention for bestowal.

At some point, I reach a certain level of connection with the Creator for bestowal: I toward Him and He toward me. In some respects we love one another, in others we remain distinct, in some ways we are distant. Certain boundaries exist between us.

But I want to preserve the degree I have attained. I understand that a worse state may come than the one I am in now. And then I make a covenant in case our relationship deteriorates for various reasons.

Right now, I do not need this covenant because we have reached mutual understanding; there is a certain connection between us, and we understand that we should preserve it. At the same time, I understand that a time may come when, as a result of all kinds of mistakes and unjustified causes, I will want to violate our agreement.

If there are justified reasons for this, then it is clear that the covenant has no force. Who knows what may change at the next degree, in the next state?

But if I have already come to the realization that failing to observe this covenant is the worst thing for our connection and I agree to observe it, then I make a covenant of union. And then I say: “I ask You, let us agree that our connection will be preserved despite any obstacles that may fall upon us in the future, so that the level of connection we have now will be permanent, and there will never be anything less than this.”

This is possible only on the condition that I recognize that a lesser state than the one I am in now is the worst thing that can be. And there is no justification in the world that could convince me to violate this agreement.

In other words, if I am already on a particular spiritual degree, I examine it to the very end and reach the conclusion that descending to a lower degree is the worst thing possible. Then, while on this degree, I want, not only to make a covenant, but also to conclude a union. A covenant is something I make for my present state, whereas a union is concluded forever, eternally.
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From the Daily Kabbalah Lesson 10/8/26, Rabash, “What Is Making a Covenant in the Work”

Question: What does it mean to fulfill the law or advice of the Kabbalists: “Love your neighbor as yourself”? How is its inner fulfillment expressed?

Answer: It means that I try to find the importance of the Creator, and I begin precisely with this.

We must always begin with the Creator and end with the Creator. And in between is the group as a means of achieving the goal. Thus, I must have such an awareness of His importance that I am ready to accept upon myself the condition of loving others as a means of drawing closer to Him, of connecting with Him.

Then, as Baal HaSulam writes in “A Speech for the Completion of The Zohar,” I am ready to stop thinking about myself, to leave my desire, to pull myself out of my concern for myself and my thoughts about my own existence, and together with all the other similar desires, aspirations, and thoughts, to unite with the Creator.

What is the game? Why did I use this word? The game is that we as if love another and are ready to give up ourselves; we as if are ready for anything, and the Creator is as if important to us. Everything is “as if.”

Nevertheless, we are capable of attaining such a flash of feeling only for moments. Usually, we think about our lives: “Here is food, here is money, here are pleasures, here is rest, here is family; these are the things in which I exist. But what are the Creator, aspiration, and the group? They are something virtual. They exist somewhere, but they constantly disappear and remain unreal.”

Therefore, when I force myself, by faith above reason, nevertheless to enter such an inner state above all this tangible, seemingly existing reality, such a state is very unstable. It resembles a game; it is not solid. I have no sensory organs or evidence for it. It is unreal.

Therefore, it is as though we are playing this game. We have no other conditions, no other foundation on which to do this. The force that I receive in order to enter this as though it were a real world is called the surrounding light. It somehow acts upon me from the outside and gradually brings me there.

How it works, I do not know. Whether it works at all, I do not know. Suddenly, I receive some blows, and then I am told that this is the result of the influence of the surrounding light. Fine. But do people not receive all kinds of ascents and descents even without that?

Thus, we must be sensitive to all our states, meaning that we must give everything its proper weight and evaluation. Engaging in spirituality in our present state in this world is called engaging in something unreal, unclear, perhaps nonexistent. “Maybe it exists, but who knows?” Go and talk to people. For them, it is not even… .

Little by little, you acquire some feelings for it, some awareness of its importance. But when you enter something “imaginary” and see that only this truly exists, then it is precisely all reality below this level that appears to you to be an imaginary world. But everything depends on your realization. And when will this happen?

Therefore, we call all our preparation a game. Then we will see that this game remains and continues until the end of correction, about which it is said: “The Creator plays with Leviathan, which He created.”

All states before or below the highest state in which the creation and the Creator are united with one another are called unreal or games. Because the only state that was truly created and truly exists is the state in which the Creator and the creation are united and exist in one perfection. Everything besides this exists only in relation to the creation, as imagination, as a game.
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From the Daily Kabbalah Lesson for the holiday of Sukkot, 10/5/26

Question: What should I do if the friends in the group just sit there and do not elevate the goal?

Answer: If people do not speak about it and you do not see based on their actions how important the goal is to them, then the question arises: “Did you want to see it?” If you wanted to, you would see it.

Suppose that during Sukkot, the friends built a hut on the roof. Go up there and think: What makes them build it? Something must make them, right? Yes. The Creator gave them a desire for spirituality; they are here, and therefore they are building it.

It is not their desire; they did not attain it and are not in full awareness of the importance of the goal. But the Creator gave this desire precisely to them. Therefore, there is something in them received from Him, and that something acts within them. Therefore, there is already something for which to value a person, and what is in him is already important to you. It turns out that it depends on you whether you see this or not.

Let a person simply come here, sit, and laugh; it doesn’t matter at what. But he came here. It turns out that either he found the fuel himself to come here or the Creator gave him this fuel. But in the end, there is something spiritual within him that pulls him out of bed and brings him here. There is a part of the spiritual from above in him, and that is what you value.

It is impossible to speak about this all the time. Your problem is that you do not want to work on yourself in order to see this with your own eyes even when people do not show it very much. You want to hear about it constantly, but after five minutes you are already tired of it. You must elevate your feelings in order to see this in other people. It was generally not customary to speak about this, only a little here and there.

The main thing is that we must see an example in others and, as it says in the articles of Rabash, speak about the importance of the Creator. I hope we will move from curse to blessing.
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From the Daily Kabbalah Lesson on 8/18/26, Rabash, “What Are “Blessing” and “Curse” in the Work?”